《世界学术经典 基本原理 英文版》（英）斯宾塞；马萧校注|(epub+azw3+mobi+pdf)电子书下载

图书名称：《世界学术经典 基本原理 英文版》

【作　者】（英）斯宾塞；马萧校注

【丛书名】世界学术经典系列

【页 数】 560

【出版社】 上海：上海译文出版社 , 2021.04

【ISBN号】978-7-5327-8641-1

【价 格】168.00

【分 类】斯宾塞（Spencer，Herbert1820～1903）-哲学理论

【参考文献】 （英）斯宾塞；马萧校注. 世界学术经典 基本原理 英文版. 上海：上海译文出版社, 2021.04.

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《世界学术经典 基本原理 英文版》内容提要：

《基本原理》展示了现实中所有领域的演变理论，是斯宾塞哲学理念的系统体现。全书分为上下两篇，上篇五章，下篇二十四章。在书中，斯宾塞将客观外在分为“不可知之物”和“可知之物”两个层面，可知之物为现象，不可知之物为本体。上篇论述不可知之物。下篇论述可知之物，主要阐释了现象世界的进化论观点。《基本原理》出版后即引起巨大的反响，几乎使斯宾塞一夜之间成为当时最有名的哲学家。该书很快被翻译成欧洲的多种语言，并在1869年被牛津大学用作教材。

《世界学术经典 基本原理 英文版》内容试读

PART I

THE UNKNOWABLE

CHAPTER I

RELIGION AND SCIENCE

1.WE too often forget that not only is there "a soul of goodness inthings evil,"but very generally also,a soul of truth in things erroneous.

While many admit the abstract probability that a falsity has usuallya nucleus of verity few bear this abstract probability in mind,whenpassing judgment on the opinions of others.A belief that is provedto be grossly at variance with fact is cast aside with indignation orcontempt;and in the heat of antagonism3 scarcely any one inquireswhat there was in this belief which commended it to men's minds.

Yet there must have been something.And there is reason to suspectthat this something was its correspondence with certain of theirexperiences:an extremely limited or vague correspondence perhaps,but still,a correspondence.Even the absurdest report may in nearlyevery instance be traced to an actual occurrence;and had there beenno such actual occurrence,this preposterous'misrepresentation of itwould never have existed.Though the distorted or magnified imagetransmitted to us through the refracting medium of rumour,is utterlyunlike the reality;yet in the absence of the reality there would havebeen no distorted or magnified image.And thus it is with humanbeliefs in general.Entirely wrong as they may appear,the implicationis that they originally contained,and perhaps still contain,some small

l.falsity:错误，谬误。

2.verity:事实，真理。

3.antagonism:敌意；对抗：相克作用。

4.preposterous:荒谬的，可笑的。

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amount of truth.

Definite views on this matter would be very useful to us.It isimportant that we should form something like a general theory ofcurrent opinions,so that we may neither over-estimate nor under-estimate their worth.Arriving at correct judgments on disputedquestions,much depends on the mental attitude preserved whilelistening to,or taking part in the controversies;and for thepreservation of a right attitude,it is needful that we should learnhow true,and yet how untrue,are average human beliefs.On the onehand,we must keep free from that bias in favour of received ideaswhich expresses itself in such dogmas as"What every one says mustbe true,”or“The voice of the people is the voice of God.”On theother hand,the fact disclosed by a survey of the past that majoritieshave usually been wrong,must not blind us to the complementaryfact that majorities have usually not been entirely wrong.Andthe avoidance of these extremes being a pre-requisite to catholicthinking,we shall do well to provide ourselves with a safeguardagainst them,by making a valuation of opinions in the abstract.Tothis end we must contemplate the kind of relation that ordinarilysubsists between opinions and facts.Let us do so with one of thosebeliefs which under various forms has prevailed among all nations inall times.

S2.Early traditions represent rulers as gods or demigods.By theirsubjects,primitive kings were regarded as superhuman in originand superhuman in power.They possessed divine titles,receivedobeisances like those made before the altars of deities',and were insome cases actually worshipped.Of course along with the implied

L.catholic thinking:天主教思想。天主教与新教、东正教并称为基督教的

三大流派。

2.altars of deities:神坛，圣坛，祭坛。

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beliefs there existed a belief in the unlimited power of the ruler overhis subjects,extending even to the taking of their lives at will;as untilrecently in Fiji,where a victim stood unbound to be killed at the wordof his chief:himself declaring,"whatever the king says must be done."

In other times and among other races,we find these beliefs a littlemodified.The monarch,instead of being thought god or demigod,isconceived to be a man having divine authority,with perhaps more orless of divine nature.He retains,however,titles expressing his heavenlydescent or relationships,and is still saluted in forms and words ashumble as those addressed to the Deity While in some places thelives and properties of his people,if not so completely at his mercy,arestill in theory supposed to be his.

Later in the progress of civilization,as during the middle ages in

Europe,the current opinions respecting the relationship of rulers andruled are further changed.For the theory of divine origin there issubstituted that of divine right".No longer god or demigod,or evengod-descended,the king is now regarded simply as God's vicegerent.

The obeisances made to him are not so extreme in their humility;andhis sacred titles lose much of their meaning.Moreover,his authorityceases to be unlimited.Subjects deny his right to dispose at will oftheir lives and properties,and yield allegiance only in the shape ofobedience to his commands.

With advancing political opinion has come still greater restrictionof monarchical power.Belief in the supernatural character of theruler,long ago repudiated by ourselves for example,has left behind itnothing more than the popular tendency to ascribe unusual goodness,wisdom,and beauty to the monarch.Loyalty,which originally meantimplicit submission to the king's will,now means a merely nominalprofession of subordination,and the fulfilment of certain forms of

L.Deity:上帝，神。一般大写、单数并加定冠词the,往往指上帝(God)。

2.divine right:君权神授。指君主的权力由上帝赋予，而不是来自人民。

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respect.By deposing some and putting others in their places,we havenot only denied the divine rights of certain men to rule,but we havedenied that they have any rights beyond those originating in the assentof the nation.Though our forms of speech and our State documentsstill assert the subjection of the citizens to the ruler,our actualbeliefs and our daily proceedings implicitly assert the contrary.Wehave entirely divested the monarch of legislative power,and shouldimmediately rebel against his or her dictation even in matters of smallconcern.

Nor has the rejection of primitive political beliefs resulted only intransferring the power of an autocrat to a representative body.Theviews held respecting governments in general,of whatever form,are now widely different from those once held.Whether popularor despotic,governments in ancient times were supposed to haveunlimited authority over their subjects.Individuals existed for thebenefit of the State;not the State for the benefit of individuals.Inour days,however,not only has the national will2been in many casessubstituted for the will of the king,but the exercise of this nationalwill has been restricted.In England,for instance,though therehas been established no definite doctrine respecting the bounds togovernmental action,yet,in practice,sundry bounds to it are tacitlyrecognized by all.There is no organic law declaring that a legislaturemay not freely dispose of citizens'lives,as kings did of old,but were itpossible for our legislature to attempt such a thing,its own destructionwould be the consequence,rather than the destruction of citizens.

How fully we have established the personal liberties of the subjectagainst the invasions of State power,would be quickly shown were itproposed by Act of Parliament to take possession of the nation,or of

1.divested:剥夺，脱去。一般与of连用。

2.national will:国家意志，民族意志。

3.legislature:立法机关，立法机构。

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